(a)The Mishnah discusses someone who finds Tefilin. Where does he find them?
(b)The Tana Kama permits him to transport them one pair at a time into his house. How does he transport them?
1)
(a)The Mishnah discusses someone who finds Tefilin - in a field.
(b)The Tana Kama permits him to transport them one pair at a time into his house - by wearing them.
2)
(a)Why must the Tana Kama hold 'Shabbos Z'man Tefilin Hi'?
(b)Then why do we not wear them on Shabbos?
(c)On what grounds does he then permit it here?
(d)Why does the Tana Kama restrict the finder to one pair at a time?
2)
(a)The Tana Kama must hold 'Shabbos Z'man Tefilin Hu' - because otherwise he would not permit transporting them even by wearing them.
(b)The reason that we do not wear them on Shabbos is - because of a Takanas Chachamim (in case the strap breaks and one comes to carry them in the street).
(c)He nevertheless permits it here - because it is speaking where the Tefilin are likely to be treated in a degrading manner (See Meleches Shlomoh).
(d)And the Tana Kama restricts the finder to one pair at a time - because if he wears two pairs he transgresses 'Bal Tosif'.
3)
(a)Raban Gamliel permits wearing even two pairs of Tefilin simultaneously. In which basic point does he disagree with the Tana Kama?
(b)On what basis does he then allow wearing ...
1. ... them?
2. ... wearing more than one pair at a time?
(c)Like whom is the Halachah?
3)
(a)Raban Gamliel permits wearing even two pairs of Tefilin simultaneously. Basically, he disagrees with the Tana Kama - in that he holds 'Shabbos La'av Z'man Tefilin hu'.
(b)And the reason that he allows wearing ...
1. ... them is - because he considers them a Tachshit (an ornament).
2. ... wearing more than one pair at a time - because, the concept of Bal Tosef does not apply to Tachshitin.
(c)The Halachah is - like the Tana Kama (See Tos. Yom-Tov).
4)
(a)The Mishnah restricts the current ruling to old Tefilin. What does he say about new ones?
(b)Why is that?
(c)The Tana then states that if one finds them 'Tzevasin' or 'Keruchin' one guards then until nightfall and carries them home all in one go. What is the difference between 'Tzevasin' and 'Keruchin'?
(d)Why is the Din here different than in the previous case?
4)
(a)The Mishnah restricts the current ruling to old Tefilin. Regarding new ones he rules - that the finder is Patur from moving them on Shabbos ...
(b)... because, seeing as the straps have not yet been tied, the finder cannot be certain that they are actually a Kame'ah (See also Tiferes Yisrael), which one is not obligated to guard, and which one should leave where they are.
(c)The Tana then states that if one finds them 'Tzevasin' - each pair wrapped indvidually) or 'Keruchin' (many pairs wrapped together), one guards then until nightfall and carries them home all in one go ...
(d)... because it is speaking where there are so many pairs that the finder will not manage to save them all anyway (See Tiferes Yisrael).
5)
(a)What does the finder do in a time of 'Sakanas Sh'mad' (where the Nochrim forbade wearing Tefilin on pain of death)?
(b)What does Sakanas Sh'mad' mean in this case?
(c)What do we need to add to the Mishnah (regarding where one is afraid of robbers)?
(d)Why is it necessary to add this?
5)
(a)In a time of 'Sakanas Sh'mad' (where the Nochrim forbade wearing Tefilin on pain of death), the finer - covers them and goes on his way (See Tos. Yom-Tov).
(b)'Sakanas Sh'mad' means - that the Nochrim issued a decreed prohibiting the wearing of Tefilin.
(c)We need to add to the Mishnah - that the above ruling applies in a case of Sakanas Sh'mad, but where the finder is afraid that robbers will take the Tefilin, then he may carry them home less than four Amos at a time.
(d)It is necessary to add this - in order to fit in with the next Mishnah, where Rebbi Shimon disagrees with it.
Mishnah 2
6)
(a)What does Rebbi Shimon say one should do where there is fear of robbers taking the Tefilin but not of abuse?
(b)On what grounds does Rebbi Shimon disagree with the Tana Kama.
(c)At which point is this Heter no longer permissible?
(d)What does the Mishnah mean when it ...
1. ... says 've'Chein B'no'?
2. ... adds 'Afilu Me'ah'? Why might that be the reason to permit carrying the baby less than four Amos at a time, ike the Tana Kama (See Tos. Yom-Tov)?
(e)Like whom is the Halachah?
6)
(a)Where there is fear of robbers taking the Tefilin but not of abuse, Rebbi Shimon says one should - transport them by handing them from person to person.
(b)Rebbi Shimon disagrees with the Tana Kama - because he is afraid that if one carries the object less than four Amos, one might mistakenly come to carry it four Amos (See Tos. Yom-Tov).
(c)This Heter is no longer permissible however - once he reaches the outermost Chatzer of the town, where he must deposit them.
(d)What the Mishnah means when it ...
1. ... says 've'Chein B'no' - is that the same will apply to a baby that is born in the field and that one now wishes to carry to a safe place.
2. ... adds 'Afilu Me'ah' is - that this is what one must do even though so many hands is harmful to the baby.
(e)The Halachah is - like Rebbi Shimon (See Tos. Yom-Tov).
7)
(a)What does Rebbi Yehudah say about transporting a barrel of wine on Shabbos by handing it from one person to another (like Rebbi Shimon), even beyond T'chum Shabbos?
(b)What is the status of the barrel under discussion>
(c)Based on what principle does he permit it?
7)
(a)Rebbi Yehudah - permits transporting a barrel of wine on Shabbos by handing it from one person to another (like Rebbi Shimon), even beyond T'chum Shabbos ...
(b)The barrel under discussion - is one that is Hefker.
(c)And he permits it based on the principle - that Hefker objects are not Koneh Shevisah (acquire their location when Shabbos comes in, thereby rendering them subject to T'chum Shabbos [See Tos. Yom-Tov]).
8)
(a)What did they (Rebbi Yochanan ben Nuri) then mean when they said to him that the animal is not permitted to go beyond the T'chum of its owner?
(b)What is the basis of his ruling?
(c)Like whom is the Halachah?
8)
(a)When they said to him that the animal is not permitted to go beyond the T'chum of its owner - they meant that just as if the animal has an owner, it is not permitted to go beyond two thousand Amos, so too, may it not go beyond two thousand Amos now ...
(b)... because he holds - that a Hefker animl is Koneh Shevisah.
(c)The Halachah is - like Rebbi Yehudah (See Tos. Yom-Tov).
Mishnah 3
9)
(a)The Mishnah discusses someone who is reading a Seifer on an Iskupa, when one end rolls down on to the floor. What is a 'Seifer'?
(b)What is an 'Iskupa'? What is its status?
(c)On what grounds does the Tana permit the reader to scroll it back?
(d)What does the Tana Kama rule in a case where one is reading on the roof and one end of the Seifer rolls down ...
1. ... and stops more than ten Tefachim from the ground?
2. ... to within ten Tefachim from the ground?
9)
(a)The Mishnah discusses someone who is reading a Seifer - (a scroll) on an Iskupa, when one end rolls down on to the floor.
(b)An 'Iskupa' is - the raised threshold in front of house, which has the status of a Karm'lis.
(c)The Tana permits the reader to scroll it back - because he is still holding one end (See Tiferes Yisrael).
(d)The Tana Kamas rule in a case where one is reading on the roof and one end of the Seifer rolls down ...
1. ... and stops more than ten Tefachim from the ground - that one may scroll it back.
2. ... to within ten Tefachim from the ground - that one lays it down face downwards (as we will now explain).
10)
(a)What problem does the Gemara have with the latter ruling?
(b)What does the Gemara answer?
(c)On what grounds is the Tana Kama stringent in the latter case?
(d)Why is it worse that the first case in the Mishnah?
10)
(a)The problem the Gemara has with the latter ruling is - that, since the Seifer is not resting on anything there is no reason why he should not be permitted to retrieve it (even if he was not holding one end [See Tos. Yom-Tov]).
(b)And the Gemara answers - that the Mishnah is speaking where the other end of the scroll came to a rest on a sloping wall.
(c)The Tana Kama is stringent in the latter case - since (bearing in mind that the roof on which he is standing is a R'shus ha'Yachid), if he was not holding one end, it would be an Isur d'Oraysa, he forbids even where he is (on account of where he isn't) ...
(d)... whereas in the first case in the Mishnah - he does make a similar decree - because even he was not holding it, there would be no Isur d'Oraysa in retrieving it.
11)
(a)In the latter ruling, why does the Tana Kama require turning the Seifer on its face?
(b)What does Rebbi Yehudah say?
(c)How do we alter the text to establish the entire Mishnah like Rebbi Yehudah?
11)
(a)In the latter ruling, the Tana Kama requires turning the Seifer on its face - to reduce the denigration of the Seifer.
(b)Rebbi Yehudah - permits scrolling back the Seifer even if it has reached within a mere needle's-breadth from the ground.
(c)We alter the text to establish the entire Mishnah like Rebbi Yehudah - by adding that the Seifa is speaking where the other end of the scroll fell on to a sloping wall; otherwise one may scroll it back, because Rebbi Yehudah said ... .
12)
(a)Rebbi Shimon is the most lenient of all. What does he say?
(b)What is his reason?
(c)Like whom is the Halachah?
12)
(a)Rebbi Shimon the most lenient of all - permits scrolling it back even if the other end came to rest in the R'shus ha'Rabim ...
(b)... because no Isur de'Rabbanan stands before Kisvei Kodesh.
(c)Like whom is the Halachah is - like Rebbi Yehudah.
Mishnah 4
13)
(a)The Mishnah allows the people living in the attic (See Tos. Yom-Tov) to place an object on a ledge that protrudes from the house and to take from it on Shabbos. What is the case? How high is the ledge from the ground?
(b)What is the reason for this leniency?
(c)Why is the Tana not afraid that the object falls on to the ground, and that the owner will go and fetch it?
13)
(a)The Mishnah allows the people living in the attic (See Tos. Yom-Tov) to place an object on a ledge - (that is at least ten Tefachim from the ground of the R'shus ha'Rabim and) that protrudes from the house and to take from it on Shabbos ...
(b)...since the air of the R'shus ha'Rabim does not not extend beyond ten Tefachim.
(c)The Tana is not afraid that the object falls on to the ground, and that the owner will go and fetch it - since he is talking about an object that is bound to break should it fall off the ledge.
14)
(a)What does the Mishnah say about standing in a R'shus ha'Yachid and moving something that is in the R'shus ha'Rabim, or vice-versa?
(b)On what condition is the former permitted?
14)
(a)The Mishnah - permits a person to stand in a R'shus ha'Yachid and move something that is in the R'shus ha'Rabim, or vice-versa (See Tiferes Yisrael) ...
(b)... the former - only less than four Amos.
Mishnah 5
15)
(a)What does the Mishnah say about standing in a R'shus ha'Yachid and urinating in the R'shus ha'Rabim, or vice-versa?
(b)The Tana Kama forbids also spitting from one to the other. What if one does either of these?
(c)Why is he Chayav, seeing as the Melachah of Hotza'ah requires picking up the object from a location that is four by four Tefachim?
(d)Rebbi Yehudah is even more stringent. What does he forbid over and above the Tana Kama?
(e)Like whom is the Halachah?
15)
(a)The Mishnah - prohibits standing in a R'shus ha'Yachid and urinating in the R'shus ha'Rabim, or vice-versa.
(b)The Tana Kama forbids also spitting from one to the other. Someone who does either of these (be'Shogeg) - is Chayav Chatas.
(c)He is Chayav, despite he fact that the Melachah of Hotza'ah requires picking up the object from a location that is four by four Tefachim - because the location from which one urinates and from which one spits is considered as if it was four by four Tefachim (See Tos. Yom-Tov).
(d)Rebbi Yehudah is even more stringent, in that he forbids - even to walk four Amos with the spit in his mouth once one has loosened it (i.e. he has moved it around) in his mouth.
(e)The Halachah is - like the Tana Kama.
Mishnah 6
16)
(a)On what condition does the Tana permit a person to stand in the R'shus ha'Yachid and drink in the R'shus ha'Rabim, or vice versa?
(b)that not apply?
(c)What does he mean when he adds 've'Chein be'Gas'.
(d)Why is that?
16)
(a)The Tana permits a person to stand in the R'shus ha'Yachid and drink in the R'shus ha'Rabim, or vice versa - provided his head and most of his body is actually in the domain where he is drinking (See Tos. Yom-Tov) ...
(b)... though this is not necessary if he does need the receptacle from which he is drinking for anything else (in which case we are not worried that he might carry it from the domain where it is to the domain where he is.
(c)When he adds 've'Chein be'Gas', he means - that likewise, if he leans his head and most of him into the winepress to drink the fresh wine, he is permitted to drink without taking Ma'asros; otherwise not.
(d)This is because - it is then considered Arai (casual), which is Patur from Ma'asros.
17)
(a)He also permits collecting water in a receptacle from a cascade of water that is flowing from a plank that runs alongside the roof (to prevent it from spoiling the wall of the house). What other condition does the Tana add?
(b)What is he not allowed to do?
(c)Why is that?
17)
(a)He also permits collecting water in a receptacle from a cascade of water that is flowing from a plank that runs alongside the roof (to prevent it from spoiling the wall of the house). The Tana adds - 'le'Matah me'Asarah Tefachim' (See Tos. Yom-Tov).
(b)He is not however, allowed to - catch the water or to drink it directly as it falls from the plank ...
(c)... because since the plank is within three Tefachim from the roof it has the status of a R'shus ha'Yachid, in which case he will be carrying from the R'shus ha'Yachid into a R'shus ha'Rabim.
18)
(a)What does the Tana then say about water that is running down a pipe (gutter)?
(b)Why is that?
(c)Which other condition is required to remove it from the status of R'shus ha'Yachid?
(d)In which case would that be forbidden too.
18)
(a)The Tana then - permits catching the water or drinking water that falls from the plank ...
(b)... because the gutter is generally fixed at more than three Tefachim from the roof, in which case it is not considered part of the roof.
(c)Moreover - it speaks where the gutter measures less than four by four Tefachim, so that it does not have its own domain (See Tos. Yom-Tov).
(d)Even that would be forbidden however, if it was higher than ten Tefachim (as we can infer from the Reisha of the Mishnah [See Tos. Yom-Tov]).
Mishnah 7
19)
(a)On what condition does the Mishnah permit drawing water via a window from a pit below in the R'shus ha'Rabim?
(b)Why is that?
(c)What if the pit is more then four Tefachim away from the house?
19)
(a)The Mishnah permits drawing water via a window from a pit below in the R'shus ha'Rabim - provided the wall that surrounds it are at least ten Tefachim high (See Tos. Yom-Tov) ...
(b)... because then the water that one draws will not pass through the air of the R'shus ha'Rabim (only through a Makom P'tur).
(c)The Mishnah is speaking even where the pit is more then four Tefachim away from the house (See Tos. Yom-Tov).
20)
(a)And what does the Tana say about pouring refuse on to a trash-heap in the R'shus ha'Rabim that runs below one's window?
(b)Why is that?
(c)Why might we otherwise have thought that it is forbidden?
(d)In which case is it indeed forbidden to throw refuse on to it?
20)
(a)Similarly, the Tana permits pouring refuse on to a trash-heap in the R'shus ha'Rabim that runs below one's window - provided it is at least ten Tefachim tall ...
(b)... since it has the Din of a R'shus ha'Yachid.
(c)We might otherwise have thought that it is forbidden - in case the heap is cleared away to the point that it is lower then ten Tefachim.
(d)It is indeed forbidden to throw refuse on to it - if it is a privately-owned trash-heap (which tends to be cleared more often).
Mishnah 8
21)
(a)If the branches of a tree spread over a wide distance, how close to the ground must the branches finally be in order to be able to carry underneath it (See Tos. Yom-Tov)? Why is that?
(b)What is the maximum distance that the branches may cover for this ruling to apply?
(c)Why is that?
(d)Which other two conditions must be met (See Tos.Yom-Tov)?
21)
(a)If the branches of a tree spread over a wide distance, in order to be able to carry underneath it (See Tos. Yom-Tov), they must finally be - less than three Tefachim from the ground, since they have a Din of L'vud (as if they have reached the ground)
(b)The maximum distance that the branches may cover for this ruling to apply is - a Beis Sasayim (seventy Amos plus) ...
(c)... since the area concerned is made for enjoying the air, and not for habitation.
(d)The two other conditions that must be met - are that one needs to fill in all the spaces between the tips of the branches and the ground with straw and stubble and the like (See Tos. Yom-Tov) and to tie the branches that they should not sway in the wind.
22)
(a)Why does the Tana forbid sitting on the root of a tree that is three Tefachim tall?
(b)Then why does he permit it if the root is less than three Tefachim from the ground?
22)
(a)The Tana forbids sitting on the root of a tree that is three Tefachim tall - due to the prohibition of making direct use of a tree in case one comes to greak off a twig.
(b)He nevertheless permits it if the root is less than three Tefachim from the ground - because then it is like sitting on the ground itself.
23)
(a)Why does the Mishnah forbid using a loose door that is meant to block the entrance to a Chatzer at the back of the house?
(b)On what condition does he therefore permit it?
(c)Why is that?
(d)The Tana says the same about Chadakim that are made to fill in a breach and Mechtz'los. What are ...
1. ... 'Chadakim'?
2. ... 'Mechtz'los'?
(e)What do all three have in common?
23)
(a)The Mishnah forbids using a loose door that is meant to block the entrance to a Chatzer at the back of the house - because when not in use it lies on the ground, and whenever one stands it in place, it looks as if one is building ('Mechzi ke'Binyan' [See Tos. Yom-Tov]).
(b)He therefore permits it - if it is suspended above the ground (when in use) ...
(c)... in which case it is obvious that it is merely a doorway and part of the actual building.
(d)The Tana says the same about ...
1. ... Chadakim - (thorns that one formed into a door) that are made to fill in a breach and ...
2. ... 'Mechtz'los' - (cane mats that are likewise being used as a doorway.
(e)They have in common that they are only attached to the entrance when it is closed.
Mishnah 9
24)
(a)The Mishnah discusses standing in a R'shus ha'Yachid and locking a door of his store in the R'shus ha'Rabim, or vice-versa. From where does he take the key?
(b)On what condition does Rebbi Meir permit it?
(c)Why does he otherwise forbid it?
(d)Why will the prohibition apply even if the store lies within four Amos of the R'shus ha'Yachid?
24)
(a)The Mishnah discusses standing in a R'shus ha'Yachid and locking a door of one's store in the R'shus ha'Rabim, or vice-versa - after taking the key from the street, or from the R'shus ha'Yachid.
(b)Rebbi Meir permits it - provided he first makes Mechitzos to the height of ten Tefachim within which he stands.
(c)Otherwise he forbids it - in case one takes the key into the domain where he is standing (See Tos. Yom-Tov).
(d)The prohibition will apply even if the store lies within four Amos of the R'shus ha'Yachid - since carrying from one domain to the other is forbidden irrespective of the distance.
25)
(a)The Chachamim query Rebbi Meir however, from an incident that occurred in the Shuk shel Patamin of Yerushalayim. What is the 'Shuk shel Patamin'?
(b)What did they used to do there (that poses a Kashya on Rebbi Meir)?
(c)How could they query him from there, seeing as the Shuk shel Patamin in Yerushalayim was a Karm'lis (and not a R'shus ha'Rabim)?
(d)On what grounds was it considered a Karm'lis?
25)
(a)The Chachamim query Rebbi Meir however, from an incident that occurred in the Shuk shel Patamin - (butchers who fatten animals for Shechitah) of Yerushalayim ...
(b)... where they used to lock the door and leave the key on the window that was above the door (a Kashya on Rebbi Meir).
(c)They queried Rebbi Meir from there, despite the fact that a Shuk is a Karm'lis (and not a R'shus ha'Rabim) - because they heard that Rebbi Meir issued the same ruling regarding a Karm'lis ...
(d)... because the doors of Yerushalayim were locked at night (See Tos. Yom-Tov).
26)
(a)Rebbi Yossi disagrees with a technical detail of the Chachamim's proof. According to him, in which market did the incident take place?
(b)Like whom is the Halachah in the case of ...
1. ... a R'shus ha'Rabim?
2. ... a Karm'lis?
26)
(a)Rebbi Yossi disagrees with a technical detail of the Chachamim's proof (See Tos. Yom-Tov). According to him, the incident took place - in the wool market.
(b)The Halachah is - like the Chachamim ...
1. ... in the case of a R'shus ha'Rabim, as well as ...
2. ... in the case of a Karm'lis.
Mishnah 10
27)
(a)Rebbi Eliezer prohibits the use of a Neger she'Yesh be'Rosho Buchna. What is a ' Neger she'Yesh be'Rosho Buchna'?
(b)What is it fit to use as?
(c)Since the Mishnah is discussing a bolt, what is the significance of the fact that it can also be used as a pestle?
(d)What does Rebbi Yossi say?
(e)What is his reason (See Tos. Yom-Tov).
27)
(a)Rebbi Eliezer prohibits the use of a 'Neger she'Yesh be'Rosho Buchna' - (a bolt that has a thick round head, shaped like a pestle ...
(b)... and fit to be used as such.
(c)Although the Mishnah is discussing a bolt, the Tana mentions that it can also be used as a pestle to teach us - that even though it is an independent K'li, Rebbi Eliezer forbids locking the door with it. Moreover ...
(d)Rebbi Yossi - permits it, because it is an independent K'li.
(e)What is his reason (See Tos. Yom-Tov).
28)
(a)On what condition will Rebbi Eliezer concede that one may use it?
(b)Rebbi Eliezer supports his opinion with an incident that took place in the Shul in Teverya? What happened there?
(c)What was Rebbi Yossi's version of the incident?
(d)Like whom is the Halachah?
28)
(a)Rebbi Eliezer will concede that one may use it however - if it tied to the door and suspended in the air.
(b)Rebbi Eliezer supports his opinion with an incident that took place in the Shul in Teverya - where they initially allowed using such a bolt (although it was not tied and suspended), until Raban Gamliel and the Elders came and forbade it.
(c)According to Rebbi Yossi however - they initially forbade it until Raban Gamliel and the Elders came and permitted it.
(d)The Halachah is - like Rebbi Yossi.
Mishnah 11
29)
(a)On what condition does the Tana Kama permit using a Neger ha'Nigrar (a bolt that drags on the ground) in the Beis-ha'Mikdash?
(b)What about using it elsewhere?
(c)How do we reconcile this ruling with Rebbi Yossi, who just permitted using a bolt anywhere even though it is not suspended?
(d)As opposed to Neger ha'Nigrar, what is a Neger ha'Munach?
(e)With regard to the Beis-ha'Mikdash, on what grounds does the Tana Kama ...
1. ... permit a Neger ha'Nigrar?
2. ... forbid a Neger ha'Munach?
29)
(a)The Tana Kama permits using a Neger ha'Nigrar (a bolt that drags on the ground) in the Beis-ha'Mikdash - on condition that it is tied to the door.
(b)It is forbidden however - to use it elsewhere ...
(c)... even according to Rebbi Yossi, who just permitted using a bolt anywhere even though it is not suspended - because he is speaking specifically abouot a bolt that has a thick rounded head (that is fit to be used as a mortar, as we just learned [See Tos. Yom-Tov]).
(d)As opposed to Neger ha'Nigrar, a 'Neger ha'Munach' - is a bolt that is not even tied to the door.
(e)With regard to the Beis-ha'Mikdash, the Tana Kama ...
1. ... permits a Neger ha'Nigrar - since it only a Sh'vus (mi'de'Rabbanan), because it resembles Boneh, and we have a principle 'Ein Sh'vus ba'Mikdash'.
2. ... forbid a Neger ha'Munach - because, since it is not even tired to the door, he considers it Boneh Mamash, and which is therefore forbidden even in the Beis-ha'Mikdash.
30)
(a)Rebbi Yehudah is more lenient than the Tana Kama. On what grounds does he permit ...
1. ... even a Neger ha'Munach in the Beis-ha'Mikdash?
2. ... a Neger ha'Nigrar everywhere?
(b)Like whom is the Halachah?
30)
(a)Rebbi Yehudah is more lenient than the Tana Kama. Inasmuch as he permits ...
1. ... even a Neger ha'Munach in the Beis-ha'Mikdash - which he considers a Sh'vus (like the Tana Kama considers a Neger ha'Nigrar).
2. ... a Neger ha'Nigrar everywhere - because, since it is tied, he does not even consider it 'Mechzi ke'Binyan (despite the fact that it is not hanging).
(b)The Halachah is - like Rebbi Yehudah (See Tos. Yom-Tov).
Mishnah 12
31)
(a)On what grounds does the Tana Kama permit returning the lower hinge of a door (See Tos.Yom-Tov) to its place in the Beis-ha'Mikdash?
(b)Then why does he forbid it elsewhere?
(c)What does the Tana say about the upper hinge?
31)
(a)The Tana Kama permits returning the lower hinge of a door (See Tos.Yom-Tov) to its place in the Beis-ha'Mikdash - because, aslong as the upper hinge is still in place, it is easy to return it and it is not therefore considered Binyan.
(b)And he forbids it elsewhere - for fear that one will fix it tightly, which is Binyan d'Oraysa.
(c)The upper hinge - the Tana forbids even in the Beis-ha'Mikdash.
32)
(a)Once again, Rebbi Yehudah is more lenient than the Tana Kama. What does he say?
(b)Why is he lenient regarding ...
1. ... the lower hinge? On which principle is this based?
2. ... regarding the upper hinge in the Beis-ha'Mikdash? On which additional principle is this based?
(c)Like whom is the Halachah?
32)
(a)Once again, Rebbi Yehudah is more lenient than the Tana Kama - permitting the upper hinge even in the Beis-ha'Mikdash, and the lower one elsewhere.
(b)He is lenient regarding ...
1. ... the lower hinge - because he does not hold of the decree 'Perhaps one will come to fix it firmly, since even if one did 'Ein Binyan be'Keilim (min ha'Torah)'.
2. ... regarding the upper hinge in the Beis-ha'Mikdash - because of the principle 'Ein Sh'vus ba'Mikdash'.
(c)The Halachah is - like the Tana Kama ('Yesh Binyan be'Keilim [See Tos. Yom-Tov]).
Mishnah 13
33)
(a)The Mishnah permits a Kohen to return a plaster that one removed, in the Beis-ha'Mikdash. Why did he remove it?
(b)On what grounds did the Chachamim forbid it elsewhere?
(c)Then why did they permit it in the Beis-ha'Mikdash?
(d)On what condition did they permit returning a plaster even outside the Beis-ha'Mikdash?
33)
(a)The Mishnah permits a Kohen to return in the Beis-ha'Mikdash, a plaster that one removed - in order not to interrupt between his hand and the Avodah that he was about to perform.
(b)... and which the Chachamim forbid elsewhere - in case one comes to smoothen it (which is Memachek [since a plaster in those days, consisted of meat))
(c)They nevertheless permitted it in the Beis-ha'Mikdash - because they were afraid that if the Kohanim re not permitted to replace their plasters, they will not take them off and refrain from performing the Avodah.
(d)However, they permit returning a plaster even outside the Beis-ha'Mikdash - as long as one has not placed it on the ground.
34)
(a)What does the Tana say about putting on the plaster in the first place?
(b)Why did the Chachamim not apply the principle 'Ein Sh'vus ba'Mikdash'?
34)
(a)The Tana - prohibits putting on the plaster in the first place, even in the Beis-ha'Mikdash.
(b)The Chachamim did not apply the principle 'Ein Sh'vus ba'Mikdash' - since it is for the Kohen's own benefit, and not for the needs of the Avodah.
35)
(a)What distinction does the Mishnah draw between tying a broken violin string in the Beis-ha'Mikdash and elsewhere?
(b)On what grounds were the Chachamim lenient in the Beis-ha'Mikdash?
(c)Why did they forbid it even there if the string is torn at the side of the violin
(d)Why did they forbid tying a new string on to a violin even in the Beis-ha'Mikdash?
35)
(a)The Mishnah permits tying a broken violin string in the Beis-ha'Mikdash - but not elsewhere.
(b)The Chachamim are lenient in the Beis-ha'Mikdash - because playing there is a Mitzvah, and they hold that 'Machshirei Mitzvah which one could not have performed yesterday are permitted'.
(c)They forbade it even there however if the string is torn at the side of the violin - since it then becomes necessary to tie a permanent knot, which is an Isur min ha'Torah (See Tos. Yom-Tov).
(d)They forbid tying a new string on to a violin even in the Beis-ha'Mikdash - since it could have been done before Yom-Tov.
36)
(a)On what grounds is one forbidden to remove a wart from an animal on Shabbos using an implement?
(b)On what condition did they permit removing it in the Beis-ha'Mikdash?
(c)How about removing it outside the Beis-ha'Mikdash?
36)
(a)One is forbidden to remove a wart from an animal on Shabbos using an implement - because it is a Toldah of 'Gozeiz' (shearing)
(b)They therefore permit removing it in the Beis-ha'Mikdash - using one's hand.
(c)Removing it outside the Beis-ha'Mikdash is forbidden - even by hand.
Mishnah 14
37)
(a)What is the reason for the prohibition of winding a reed around a wound on one's finger?
(b)Then why does the Mishnah permit a Kohen to do so in the Beis-ha'Mikdash (See Tos. Yom-Tov)?
(c)On what condition does the prohibition extend to a Kohen in the Beis-ha'Mikdash (apart from winding it on the finger of his right hand)?
(d)Why is it then forbidden?
37)
(a)Winding a reed around a wound on one's finger is forbidden - just like all cures are (in case one comes to grind herbs).
(b)The Mishnah nevertheless permits a Kohen to do so in the Beis-ha'Mikdash (See Tos. Yom-Tov) - because it is not respectful to perform the Avodah with a wound showing.
(c)The prohibition extends even to a Kohen in the Beis-ha'Mikdash (apart from winding it on the finger of his right hand) however - if one's intention is to draw out blood from the wound ...
(d)... since it is then considered wounding, which is forbidden min ha'Torah on Shabbos (See Tos. Yom-Tov).
38)
(a)The Tana writes 'Bozkin Melach al-Gabei ha'Mizbe'ach'. What does this mean?
(b)Why is it necessary to do that?
(c)Why did they then forbid it outside the Beis-ha'Mikdash?
38)
(a)The Tana writes 'Bozkin Melach al-Gabei ha'Mizbe'ach'. This means - that one is permitted to crush salt in order to scatter it on the ramp of the Mizbe'ach ...
(b)... which is necessary - to prevent Kohanim from slipping as they ascended it (See Tos. Yom-Tov).
(c)They nevertheless forbade it outside the Beis-ha'Mikdash - because it akin to repairing (See Tos. Yom-Tov).
39)
(a)The Tana also permits drawing water from 'Bor ha'Golah' and from 'Bor ha'Gadol' on Shabbos. Where were these two wells situated?
(b)In which way were they different than most other wells?
(c)Why did they then prohibit the use of similar wells outside the Beis-ha'Mikdash?
39)
(a)The Tana also permits drawing water from 'Bor ha'Golah' and from 'Bor ha'Gadol' - (two wells that were situated in the Azarah [See Tos. Yom-Tov) on Shabbos.
(b)They were different than most other wells - in that they had a pulley system that facilitated drawing water from them.
(c)They prohibitted the use of similar wells outside the Beis-ha'Mikdash - for fear that, due to the ease with which water can be drawn from them, Chazal were afraid that one may fill up many buckets to water one's garden and back yard (and go on to perform the Melachah of Zore'a on Shabbos).
40)
(a)On what condition may one use that type of well even outside the Beis-ha'Mikdash?
(b)Why is it not forbidden on account of the noise that it makes when being used (Mashmi'a Kol)?
(c)What else is one allowed to do for the same reason?
40)
(a)One may use that type of well even outside the Beis-ha'Mikdash - there where the above reason does not apply (See Tos. Yom-Tov).
(b)It is not forbidden on account of the noise that it makes when being used (Mashmi'a Kol) - because the Chachamim only forbade a noise that one makes for musical purposes ...
(c)... for which reason one is allowed - to knock at a door or a gate in order to gain entry.
41)
(a)Chazal also permitted using the 'Bor ha'Kar' on Yom-Tov. What was the significance of the 'Bor ha'Kar'?
(b)Why is it called 'Bor ha'Kar'? What does 'ha'Kar'mean?
(c)Who actually permitted its use by means of a pulley?
41)
(a)Chazal also permitted using the 'Bor ha'Kar' - (a well which was dug for the use of the pilgrims who traveled from Bavel to Yerushalayim for the Mitzvah of Aliyas ha'Regel) on Yom-Tov (See Tos. Yom-Tov).
(b)It is called 'Bor ha'Kar' - (from the word 'M'kor' (soure), because it was a source of fresh spring water).
(c)The Nevi'im Chagai, Zecharyah and Mal'achi - permitted its use by means of a pulley (See Tiferes Yisrael).
Mishnah 15
42)
(a)Rebbi Yochanan ben Berokah rules that if one finds a dead Sheretz in the Beis-ha'Mikdash on Shabbos, a Kohen should remove it with be'Hemyano. What does 'be'Hemyano' mean?
(b)What does Rebbi Yehudah say?
(c)Why is neither of them concerned with the fact that the Sheretz is Muktzah?
42)
(a)Rebbi Yochanan ben Berokah rules that if one finds a dead Sheretz in the Beis-ha'Mikdash on Shabbos, a Kohen should remove it 'be'Hemyano' - (with his belt [See Tos. Yom-Tov]).
(b)According to Rebbi Yehudah - he should search for a pair of tongs with which to remove it.
(c)Neither of them is concerned with the fact that the Sheretz is Muktzah - because of the principle 'Ein Sh'vus ba'Mikdash'.
43)
(a)Why does Rebbi ...
1. ... Yochanan ben Berokah prefer carrying it out with his belt to the tongs?
2. ... Yehudah prefer the tongs?
(b)Why do both opinions agree that the Kohen does not carry it out with his hands?
(c)Why does he not become ...
1. ... a Sheini le'Tum'ah anyway through touching the belt?
2. ... a Rishon le'Tum'ah though carrying the Sheretz?
43)
(a)Rebbi ...
1. ... Yochanan ben Berokah prefer carrying it out with his belt to the tongs - because it avoids leaving the Tum'ah in the Beis-ha'Mikdash for a moment longer than necessary.
2. ... Yehudah prefer the tongs - because it avoids rendering Tamei the the belt, which is one of the Bigdei Tum'ah.
(b)Both opinions agree that the Kohen does not carry it out with his hands - because rendering the Kohen Tamei is the worst option of all.
(c)He does not become ...
1. ... a Sheini le'Tum'ah anyway through touching the belt - since a person can only receive Tamei through an Av ha'Tum'ah.
2. ... a Rishon le'Tum'ah be'Masa (by carrying the Sheretz) - because a Sheret is not Metamei be'Masa (only be'Maga [by direct contact]).
44)
(a)From which three areas does the Kohen remove the Sheretz, according to Rebbi Shimon ben Nannes?
(b)What does Rebbi Akiva come to include when he says 'Makom she'Chayavin al Zedono Kareis ve'al Shig'gaso Chatas'?
(c)What does the Kohen do if he finds it in the Azarah, according to Rebbi Shimon ben Nannes, or anywhere beyond the Azarah, according to Rebbi Akiva?
(d)Like whom is the Halachah?
44)
(a)According to Rebbi Shimon ben Nannes. the Kohen removes the Sheretz - from the Heichal, the Ulam (the hall outside the Heichal) and from the area between the Ulam and the Mizbe'ach (See Tos. Yom-Tov).
(b)When Rebbi Akiva says 'Makom she'Chayavin al Zedono Kareis ve'al Shig'gaso Chatas' - he is coming to include the Azarah.
(c)Should the Kohen find it in the Azarah, according to Rebbi Shimon ben Nannes, or anywhere beyond the Azarah, according to Rebbi Akiva - he simply covers it with a 'P'sachter' (a large pot) turned upside-down).
(d)The Halachah is - like Rebbi Akiva.
45)
(a)What does Rebbi Shimon say about tying a violin-string in the Beis-ha'Mikdash on Shabbos (which the Tana Kama permitted earlier)?
(b)What is his reason?
45)
(a)Rebbi Shimon - forbids tying a violin-string in the Beis-ha'Mikdash on Shabbos by means of a knot (which the Tana Kama permitted earlier); only by means of a bow (See Tos. Yom-Tov) ...
(b)... because when tying a knot it is possible to transgress an Isur d'Oraysa, whereas when tying a bow it is not (See Tos. Yom-Tov).
46)
(a)To which lenient ruling of is Rebbi Shimon referring when he then says 'Makom she'Hitiru l'cha Chachamim mi'she'lecha Nasnu lach'. To is he referring?
(b)What is he then saying?
(c)And why is he then strict here?
(d)Like whom is the Halachah?
46)
(a)When Rebbi Shimon then says 'Makom she'Hitiru l'cha Chachamim mi'she'lecha Nasnu lach' - he is referring to his earlier lenient ruling regarding Hilchos T'chumin, where he permitted someone who went fifteen Amos outside the T'chum to return ...
(b)... and what he is saying is - that one should not be surprised by the fact that he is lenient there and strict here (even though both are only Isurin de'Rabbanan). In fact. He is lenient there because the fifteen Amos Amos are really inside the T'chum, as we explained there) ...
(c)... and by the same token he is strict here with regard to tying a knot, only permitting a bow, which is a pure Sh'vus which cannot lead to an Isur d'Oraysa (as we explained).
